Commentary for Yevamot 152:4

אמר רב פפא אנן משלמה ליקו ונתיב שלמה לא נסיב מידי דכתיב ביה (מלכים א יא, ב) מן הגוים אשר אמר ה' אל בני ישראל לא תבואו בהם והם לא יבואו בכם אכן יטו את לבבכם אחרי אלהיהם בהם דבק שלמה לאהבה אלא קשיא ויתחתן

however, presents a difficulty!<span class="x" onmousemove="('comment',' Here the union is actually described as a marriage! ');">¹²</span> — On account of his excessive love for her. Scripture regards him as if he had become allied by marriage to her. Said Rabina to R. Ashi: Surely we learned A MAN WHO IS WOUNDED IN HIS STONES, AND ONE WHOSE MEMBRUM VIRILE IS CUT OFF, ARE PERMITTED TO MARRY A PROSELYTE OR AN EMANCIPATED SLAVE, [from which it follows] that they are forbidden to marry a nethinah!<span class="x" onmousemove="('comment',' Had they been permitted to marry such a woman, this should have been stated; and the permission to marry a proselyte and an emancipated slave would be inferred a minori ad majus. How then could it be stated, supra 76a. that a nethinah is permitted to be married to a man wounded in his stones? ');">¹³</span> — The other replied: According to your view,<span class="x" onmousemove="('comment',' That a nethinah is forbidden to marry disabled men. ');">¹⁴</span> read the final clause, THEY ARE ONLY FORBIDDEN TO ENTER INTO THE ASSEMBLY, [from which it follows] that they are permitted to marry a nethinah! But [the fact is that] no inference may be drawn from this Mishnah.

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